John Ritenbaugh, reflecting that we are all "cut from the same cloth" as our original parents, reminds us that God was aware from the beginning that the free will He gave us in order to develop character, coupled with our carnal nature, made us highly vulnerable to sinning—and highly vulnerable to the natural consequence of sin, death. As it worked out, all God's creation is now under the curse of sin—death. God, before He created Adam and Eve, preternaturally (that is, using forces outside those of the natural world) and meticulously planned the death and resurrection of Jesus Christ in order to save humanity from this horrible curse. With the sacrifice of Jesus freely given to justify us initially, plus the on-going gift of the Holy Spirit to sanctify us, we have the ability of overcoming and growing in godly character—growing into the image and likeness of God. Christ, until His very last breath, with clarity of thought, went forth as a willing sacrifice, not as a victim. Christ gave His called-out ones the "blueprint" of the changes needed to transform into His image. Not judging it robbery to be equal with God the Father, He nevertheless emptied Himself of His Divinity, humbly taking on the role of a fleshly bond servant, willing to accept whatever God the Father gave Him to do. On our spiritual trek, we must assimilate the same mindset, loving God with all our heart, and others as ourselves.
John Ritenbaugh, focusing upon elements of what repentance is and what it produces, warns us that we are continually in need of repentance. The churches in Revelation 2 and 3 were warned to repent, prefiguring the identical conditions which would be extant in the current greater Church of God. Like faith, repentance must exist in the end times. We are admonished to change our mind and attitude, bringing about a total about-face in behavior, in which we abhor our human nature and diligently seek God's nature. Repentance must be motivated by a Godly sorrow which leads to a dramatic change of behavior. The Corinthian congregation was beset with myriad sins, including party-spirit and porneia, even though they were puffed up with pride because of their spiritual 'gifts.' Paul addressed the Corinthian congregation as carnal, even though its members were converted. The congregation in Paul's letters to the Hebrews had become dull of hearing, losing their spiritual maturity. Faith and repentance are inextricably linked as we move on to perfection. Godly sorrow leads to perfection, while worldly sorrow leads to death. Repentance has seven distinct fruits: 1) diligence (the motivation to accomplish), 2) clearing of self (washing away), 3) indignation (anger at injustice and sin, especially at ourselves), 4) fear, 5) vehement desire (a strong and persistent craving for righteousness and a burning desire to change), 6) zeal (wholehearted ardor for accomplishing a task), and 7) vindication (setting things right). We must, in repentance, voluntarily surrender the self, striving to imitate our Heavenly Father and our Elder Brother.
Martin Collins, initially focusing on the commission of God's prophets as God's watchmen and messengers, switches his emphasis to the false prophets, those promoting the broad way, giving people what they want to hear. In the Roman Catholic Church, every month of the year was at one time a birth month of Christ. Finally, the Pagan date for the rebirth of the sun, or Saturnalia, was selected to resolve the hopelessly confused issue. Prophets, who falsely speak in God's name, prophesying lies, are particularly odious to God Almighty, causing people to go into captivity. The false prophets lead people away from God's way of life, causing them to forget His name, replacing God's truth with human tradition, telling people what they want to hear. Penalties were severe in Deuteronomy 13:1-5, proscribing the death penalty for falsehood. Christ warned against false prophets in the Sermon on the Mount and the Olivet prophecy, both from outside and inside the church, promising liberty by preaching against the Law of God. Even though the false prophets and teachers are subtle, they are easy to identify if one examines the fruit. The law of biogenesis demonstrates that good fruit cannot come from a bad tree. Even though they may be persuasive and gentle, promising liberty, they deliver depression and discouragement, and like wolves, desire to tear the flock to shreds.
Richard Ritenbaugh, cuing in on Matthew 23 and 24, suggests that Matthew is in the habit of presenting Jesus' teachings on a given topic all in one place in the Bible, presenting the teachings from a decidedly Jewish point of view, demonstrating the ability of Jesus to thwart the insidious challenges of the Pharisees, as well as offering proofs of His Messiahship. The parables of the two sons, the wedding feast, and the wicked vine dressers all castigate Israel for rejecting God's messengers and the Messiah, calling for eight woes, rendering physical Israel and the Temple (symbol of Israel's splendor) totally desolate and uninhabited. In short, the nation of Israel would fall. We must be sure, as Christians and members of the Israel of God, not to miss the object lesson to us. God is no respecter of persons; He is a God of equity and fairness. God is not a soft-headed pushover who will accept us, sins and all; He does not budge one inch for sin. As God dealt with our disobedient forbears, He will deal with us in the exact same way if we stray from the truth, breaking His commandments. God is not mocked; what we sow is what we will reap. God's patience is long, but He will reach a boiling point when He will clean the slate, including disobedient members of His own church. God is a God of mercy, but He has a stiff core of justice which will not be placated unless we repent. To whom much has been given, much will be required.
Richard Ritenbaugh, contrasting Noah's optimistic reaction with Coleridge's despondent ancient mariner upon seeing endless bodies of water, suggests that Noah's optimism stemmed exclusively from his faith in God. Most skeptic scientists attempt to relegate Noah's flood as a biblical fairy tale. As much as the flood was a natural occurrence, it was also a supernatural occurrence, in which a loving God brought a hopelessly wicked world to an end. In Genesis 6:1-4, the conundrum about angels marrying people could be explained by demon possessed people cohabiting with other human beings, resulting in virtual "sons of Satan," otherwise known as Nephilim, a totally degenerate aggressive evil people, bred to dominate. This period of degeneracy was contemporaneous with the time of Enoch and Lamech, in the sixth generation from Adam, lasting approximately 1000 years, ending with the life of Noah. At the end of this degenerate time, Noah was commissioned to build an ark, a period in which time he intermittently preached to a people dead in their sins, a time perilously similar to current times, when every impulse is inclined to evil-doing, with no constraint whatsoever, having a totally seared conscience. Noah, like us, was called out of a sinful world at the end time-the most degenerate and violent time ever-but had to continue living in the world, walking with God. As the sinful society was destroyed by water in Noah's time, it will be destroyed by fire in our time.
John Ritenbaugh reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with sanctification being a difficult road. Works are not only required during sanctification, but they determine to a great degree the magnitude of our ultimate reward. We are God's creation, created for good works. As the clay, we must allow God to mold us into whatever He wants, cooperating with Him until we are fully in the image of His Son, a brand new spiritual creation. Until then, we are commanded to make life-and-death choices, with the emphatic admonition of choosing life or putting on Christ and putting off the old man. We are begotten children of God, protected within the metaphorical womb of the church, until the spiritual birth at our resurrection. We are also metaphorically a work in progress, as in the construction of parts of a building. Ultimately, all individuals who have ever lived will be judged according to the quality of their works; people will be judged according to what they do after they make the covenant with God. Works are required and rewarded.
John Ritenbaugh suggests that the Bible shows a clear pattern of how people leave the Church. The first step in the pattern is looking back, as in the case of Lot's wife. The second step is to draw back, motivated by self-pity, shrinking back as from something distasteful. Step three consists of actually walking away and looking for something else. Step four consists of arriving at the point of no return, going backward, refusing to hear. In contrast, the book of Hebrews is a compact book laying out clear doctrine and practical exhortation to called-out ones who had started to drift, giving a practical model of being sanctified. Chapter 10 contains a fearful threat of the Lake of Fire for those having committed the unpardonable sin. The unpardonable sin constitutes sinning willfully and deliberately. To sin willingly means to be disposed to do it as of a second nature. We need to draw near God's throne with boldness, cleaning up our acts, using faith, hope, and love.
David C. Grabbe: The subject of God's sovereignty has sparked endless thoughts, conversations, debates, and commentary. Most professing Christians will at least agree that God is sovereign, but there is a wide range of beliefs with regard to just how involved God is in their lives. ...
John Ritenbaugh, taking issue with the doctrine of eternal security—the idea that a called individual has absolutely no part in the salvation process—points out that passivity and complacency are deadly to spiritual survival. God does not owe us salvation on the basis of Christ's sacrifice. Like ancient Israel, we are called to walk, actively and forcefully putting to death our carnal natures, resisting the temptation to be complacent or timid. In the end time, the struggle becomes exponentially more difficult. Christ warns us not to be caught up in the cares of this world, burdened or overloaded with busyness and distraction. Preparation for future persecution includes being thoroughly convicted of doctrines, being conditioned to stand firm, and resisting the fear of sacrifice and self-denial while replacing it with unconditional submission to God, as sacrificial love is fear's antidote.
In beginning a series on the Two Witnesses, Richard Ritenbaugh, wary of previous abuses of prophecy, asserts that God wants us to recognize them as they occur or shortly after they have occurred. For individuals to cling dogmatically to an interpretion before the events happen has perennially led to debate and missing vital details. It is more important to know the prophecies than their interpretation. This sermon explores Revelation 10:8-10 and Ezekiel 2-3, focusing on the symbolism of eating the little book (ingesting God's Word) and its link to the ministry of the Two Witnesses of Jesus Christ.
Are we "once-saved, always-saved"? Once God grants us His grace, are we assured eternal life? Richard Ritenbaugh exposes the fallacies of this Protestant doctrine of "eternal security."
John Ritenbaugh affirms that, contrary to Protestant misconception, no part of God's Law has been done away or set aside. Christ Himself torpedoed this notion by His proclamation in Matthew 5:17, "I did not come to destroy, but to fulfill." The balance of Matthew 5 magnifies, intensifies, placing a far more binding penetrating spiritual application of the law. The irony of the antinomian argument is that it is impossible tp keep God's law in the spirit without also keeping it in the letter. Without Torah (law, teaching, precepts, judgments, ordinances, instruction), man flounders. David realized that God's law, by revealing our flaws (the hidden plaque of our secret sins Psalm 19:12), when coupled with the power of God's Spirit, is a major tool for cleaning us up spiritually, equipping us to live in God's Kingdom.
John Ritenbaugh takes issue with the Protestant assumption that justification does away with the law. Justification does not any more "do away" with the law than it does with the edge of the paper. The argument that law-keeping is now voluntary fails to take into account that law keeping has always been voluntary (Deuteronomy 30:15-20) a matter of free moral agency. In Hebrews 10:34 Paul emphatically insisted that justification was a motivation to keep the law. Justification (not a synonym for salvation) brings us into alignment with God's Law, imputing the righteousness of Christ. Justification provides access to God and the means to bring about our sanctification. Justification in no way does away with the law of God.
The church at large has downplayed the fuller dimension of the fear of God by emphasizing awe, respect, or reverence, while ignoring its other dimensions such as fright, dread, or terror. Consequently, many have inadvertently adopted a soft concept of God, disrespecting and showing contempt for God's authority and power. Mistakenly, we transfer or appropriate our fear to human beings, who cannot revoke the penalty of death hanging over us. When Moses and Isaiah recognized God's presence, they became aware of their own vileness in comparison to God's holiness and power. By legitimately fearing God, we lose our human terror, finding sanctuary in God Almighty. Godly fear is a gift given to us as a result of His calling, compelling submission to His purpose and leading to godly knowledge, understanding, and wisdom.
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